20. That is, chose them (for raising Prophets among them, sending down revelations, etc.) from among the nations contemporary to them (Zamakhshari, Ibn Kathir).

21. That is, write Zamakhshari and Alusi, We chose them in full knowledge that they deserved to be chosen (for reasons Allah knew best: Au.); or, despite the knowledge that they might sometimes rebel and exceed the bounds in certain situations. Asad comments: “.. (As) a test of their sincerity with regard to the spiritual principles which in the beginning raised them ‘above all other beings’ and, thus, of their willingness to act as God’s message-bearers to all the world. The formulation of the above sentence implies elliptically that they did not pass the test inasmuch as they soon forgot the spiritual mission for which they had been elected, and began to regard themselves as God’s ‘chosen people’ simply on account of their descent from Abraham: a notion which the Qur’an condemns in many places. Apart from this, the majority of the Children of Israel very soon lost their erstwhile conviction that the life in this world is but the first and not the final stage of human life, and – as their Biblical history shows – abandoned themselves entirely to pursuit of material prosperity and power.” Does not the above apply to this Ummah as well? Do we see in them any inclination to be the message-bearers? Does a strong notion prevail among them that this world is but a passage? (Au.). In the simpler language of Yusuf Ali, “From degrading servitude, Israel was delivered, and taken, in spite of many rebellions and backsliding on the way, to ‘a land flowing with milk and honey’, where later they established the glorious kingdom of David and Solomon. This was not merely fortuitous. In Allah’s decree it was to be a link in furthering His Plan. But their being chosen did not mean that they could do what they liked. In that sense there is no ‘chosen race’ before Allah. But Allah gives every race and every individual a chance, and when the race or individual fails to live up to it, he or it must fall and give place to others.”

22. The allusion is to such miracles as were shown to them, viz., parting of the sea, mann and salwa, (the cloud sheltering them, etc.) in the Sinai etc. They tested the Israelites whether they would stay firm on the path when bestowed with such heavenly bestowals, or would they rebel? (Ibn Jarir, Zamakhshari, Ibn Kathir, Alusi). The shining hand and the Rod turning into snake could also be included (Qurtubi).

23. It was the Quraysh who said this (Alusi).

24. Zamakhshari writes: The meaning is not, as it might appear, that the pagans were promised several deaths and so they asserted, “This is not but our first death;” but rather, they were told that they were dead earlier, given life, will die, and will be resurrected; to which they answered in refutation, denyed that they were dead earlier, that it is nothing but this first life, and it will be no more than first death after which no life will follow. The ayah of Zamakhshari’s reference is (2: 28):

“You were dead then He quickened you. Thereafter He will deal you death and then will quicken you.” The problem is that this ayah is said to be Madinan, while the Surah under discussion is Makkan - although nothing definite can be said of either of them as fully Makkan or fully Madinan. It is also possible that they were refuting a Prophetic statement of the above meaning or that of one of the Companions. Alusi appears with Zamakhshari in this opinion (Au.). Imam Razi mentions the above, without granting full approval, and presents another possible meaning, which sounds less convincing: “We shall not undergo any of the happenings of the Hereafter alleged by you (O Muhammad) except for experiencing the first death.”

25. In particular, they wanted Qusayy b. Kilab – their most respected progenitor - to be brought alive so that they could consult him with regard to the Messenger and his message (Zamakhshari, Razi, Qurtubi, Alusi).

26. That is, in worldly power and sway over the lands (Zamakhshari).

27. There is dearth of information about “the people of Tubba`”. Neither do we know anything about the Prophets raised among them, nor how exactly the people treated the message and Messengers. (History of no other people is as obscure as that of Himyar despite there being 26 known occupants of the thrones over a period of 2020 years: Alusi). One difficulty is that Tubba` (meaning a King, or Sovereign; collectively, Tababi`ah) was a dynastic name (like Fir`awn, Kisra, Qaysar), of whom there were two kingdoms. Their second dynasty ruled South Yemen (Himyar) flourishing in the 3rd, 4th and 5th centuries of the Christian era. That is, their reign ended roughly one hundred years before the appearance of the Prophet. Syed Sulayman Nadwi (Arbdul Qur’an, vol.1, p. 289-91) lists more than a dozen Tababi`ah with approximate dates of their reign as found on archeological tablets. Shammar Yur`ish, Abukarib As`ad (E.I.), Sharjil Ya`fir, `Abd Kalil, are the better known names. Some of them are credited with great exploits (as in Ibn Sa`d’s Life of Muhammad), their rule extending up to Tashkent and leaving Arab colonies in Tibet. But Syed Sulayman Nadwi is with Ibn Khaldun who does not believe in these accounts. Alusi holds the same opinion (Au.). Historians report one of the Tababi`ah as having visited Yethrib (where its inhabitants – Jews included - fought him during the day, but fed his army at night). Thereonward he visited Makkah, enshrouded the Ka`bah, and, returning to Himyar, he converted the population to Judaism. Ibn Kathir credits the Tubba` of Qur’anic mention – named As`ad Abu Kurayb (or Karab) - as having been a (lower order: Au.) Prophet whose subjects adopted tawhid, but returned to paganism after his death. But Alusi discounts this and declares a report coming from Ibn `Abbas as weak. There are reports coming down from the Prophet which say that he was not sure whether Tubba` of Qur’anic mention was a Prophet or not. But, although found in several collections, those reports are weak. Another report has the Prophet saying, “Do not curse Tubba` for he had become a Muslim.” It is in Ahmad’s collection, but also weak because of the presence of `Amr b. Jabir and Ibn Lehi`ah in the chain (who were considered weak). Tabarani has the same report but through another chain in which (as noted by Sami b. Muhammad Salamah) one of the narrators was unknown to Haythami. `A’isha and Qatadah are also on record having said (since Allah censured the people of Tubba` but not Tubba` himself), “Do not speak ill of Tubba` for he was a righteous man” (Ibn Jarir, Zamakhshari, Razi, Qurtubi, Ibn Kathir [some in parts]). `A’isha’s opinion about Tubba` is in Hakim (Alusi).

28. The textual “fasl” can also be understood as “separator.” That day the believers will be separated from the unbelievers; the believer will be separated from all the hardships he underwent; the unbeliever will be separated from all that he dreamt of attaining (Razi).